Carole Hillenbrand
- Published in print:
- 2007
- Published Online:
- September 2012
- ISBN:
- 9780748625727
- eISBN:
- 9780748671359
- Item type:
- chapter
- Publisher:
- Edinburgh University Press
- DOI:
- 10.3366/edinburgh/9780748625727.003.0008
- Subject:
- Religion, Islam
The book's short conclusion reminds the reader of how Manzikert is perceived, both by medieval Muslim and Byzantine chroniclers, as a pivotal event in the perennial conflict between Christianity and ...
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The book's short conclusion reminds the reader of how Manzikert is perceived, both by medieval Muslim and Byzantine chroniclers, as a pivotal event in the perennial conflict between Christianity and Islam. Manzikert is the set piece of Seljuq historiography. The capture of Romanus IV Diogenes, the Byzantine emperor himself, at the battle gave the incoming nomadic Turks enormous prestige in both East and West. His subsequent release by Alp Arslan, the Turkish sultan – a magnanimous deed recorded by both Christian and Muslim chroniclers – greatly enhanced the latter's prestige. This victory can be seen as the first step in a much wider process in which Turkish-led dynasties definitively defeated the Crusaders and eventually came to control the entire Middle East. For scholars nowadays, Manzikert can be seen as a distant but key precursor of the fall of Constantinople in 1453. And in the minds of the many millions of Turks today, it is above all the founding myth of the battle of Manzikert in 1071 that has determined their history.Less
The book's short conclusion reminds the reader of how Manzikert is perceived, both by medieval Muslim and Byzantine chroniclers, as a pivotal event in the perennial conflict between Christianity and Islam. Manzikert is the set piece of Seljuq historiography. The capture of Romanus IV Diogenes, the Byzantine emperor himself, at the battle gave the incoming nomadic Turks enormous prestige in both East and West. His subsequent release by Alp Arslan, the Turkish sultan – a magnanimous deed recorded by both Christian and Muslim chroniclers – greatly enhanced the latter's prestige. This victory can be seen as the first step in a much wider process in which Turkish-led dynasties definitively defeated the Crusaders and eventually came to control the entire Middle East. For scholars nowadays, Manzikert can be seen as a distant but key precursor of the fall of Constantinople in 1453. And in the minds of the many millions of Turks today, it is above all the founding myth of the battle of Manzikert in 1071 that has determined their history.
Robert Gildea
- Published in print:
- 2002
- Published Online:
- October 2011
- ISBN:
- 9780199249978
- eISBN:
- 9780191697852
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199249978.003.0010
- Subject:
- History, European Modern History
This chapter explores the ways in which the revolutions of 1848 have been remembered, ways which have been formed around the celebration of key anniversaries. The first myth constructed around the ...
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This chapter explores the ways in which the revolutions of 1848 have been remembered, ways which have been formed around the celebration of key anniversaries. The first myth constructed around the revolution of 1848 was the democratic one. Democratic movements traced their foundation to 1848 and argued that the central achievement of that year was to find a path to democracy between stifling authoritarianism and violent revolution. The socialist view of the 1848 revolutions argued that the democratic rhetoric of fraternity concealed the reality of bourgeois class interests and that democratic revolution against absolutism and feudalism became bourgeois betrayal and bourgeois repression when the working classes started to assert their own interests. The final founding myth of 1848 deals with France, relating to the abolition of slavery in the French colonies by a decree of the Provisional Government on 27 April 1848.Less
This chapter explores the ways in which the revolutions of 1848 have been remembered, ways which have been formed around the celebration of key anniversaries. The first myth constructed around the revolution of 1848 was the democratic one. Democratic movements traced their foundation to 1848 and argued that the central achievement of that year was to find a path to democracy between stifling authoritarianism and violent revolution. The socialist view of the 1848 revolutions argued that the democratic rhetoric of fraternity concealed the reality of bourgeois class interests and that democratic revolution against absolutism and feudalism became bourgeois betrayal and bourgeois repression when the working classes started to assert their own interests. The final founding myth of 1848 deals with France, relating to the abolition of slavery in the French colonies by a decree of the Provisional Government on 27 April 1848.
David M. Krueger
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9780816696918
- eISBN:
- 9781452952444
- Item type:
- book
- Publisher:
- University of Minnesota Press
- DOI:
- 10.5749/minnesota/9780816696918.001.0001
- Subject:
- History, American History: 20th Century
Myths of the Rune Stone tells the story of how white Midwesterners created, adapted, and propagated a myth that Viking missionaries had visited their region and were “massacred” by local Indians ...
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Myths of the Rune Stone tells the story of how white Midwesterners created, adapted, and propagated a myth that Viking missionaries had visited their region and were “massacred” by local Indians prior to the explorations of Christopher Columbus. Popular enthusiasm for this story developed as a local expression of American exceptionalism that both affirmed and challenged status quo assumptions about the formation of the United States as a nation and what it means to be a “real American.” The narrative of a primordial, white, Christian sacrifice staked an exclusive claim to the landscape, shaped collective identities, and generated social power for groups that viewed themselves as “under attack.” In the face of overwhelming evidence to the contrary, locals persisted in their belief in this Viking origin myth, using it advance their ethnic, racial, civic and religious goals. Although such myths are often thought to be the exclusive provenance of Scandinavian immigrants, Myths of the Rune Stone demonstrates their appeal to a diverse cross-section of residents, including Catholics and the descendants of Yankee pioneer settlers.Less
Myths of the Rune Stone tells the story of how white Midwesterners created, adapted, and propagated a myth that Viking missionaries had visited their region and were “massacred” by local Indians prior to the explorations of Christopher Columbus. Popular enthusiasm for this story developed as a local expression of American exceptionalism that both affirmed and challenged status quo assumptions about the formation of the United States as a nation and what it means to be a “real American.” The narrative of a primordial, white, Christian sacrifice staked an exclusive claim to the landscape, shaped collective identities, and generated social power for groups that viewed themselves as “under attack.” In the face of overwhelming evidence to the contrary, locals persisted in their belief in this Viking origin myth, using it advance their ethnic, racial, civic and religious goals. Although such myths are often thought to be the exclusive provenance of Scandinavian immigrants, Myths of the Rune Stone demonstrates their appeal to a diverse cross-section of residents, including Catholics and the descendants of Yankee pioneer settlers.
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780823242641
- eISBN:
- 9780823242689
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823242641.003.0003
- Subject:
- Philosophy, Political Philosophy
Chapter 2 begins by placing these two seemingly contradictory terms in relation: only individuals may be melancholic, and they are so precisely because of their isolation, asociality, or distance ...
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Chapter 2 begins by placing these two seemingly contradictory terms in relation: only individuals may be melancholic, and they are so precisely because of their isolation, asociality, or distance from community. This chapter argues instead that melancholy is not something that separates individuals from a community, but that melancholy is the very form and content of community itself. Through a reading of solitude and a yearning for the ever-absent community in Rousseau; the melancholic nature of the Kantian subject; the superimposition of philosophy and melancholy in Heidegger, the chapter calls for a joining of these two terms toward a reading of community that is neither a goal nor an end, neither a presupposition nor a destination, but the condition, both singular and plural, of our complete existence.Less
Chapter 2 begins by placing these two seemingly contradictory terms in relation: only individuals may be melancholic, and they are so precisely because of their isolation, asociality, or distance from community. This chapter argues instead that melancholy is not something that separates individuals from a community, but that melancholy is the very form and content of community itself. Through a reading of solitude and a yearning for the ever-absent community in Rousseau; the melancholic nature of the Kantian subject; the superimposition of philosophy and melancholy in Heidegger, the chapter calls for a joining of these two terms toward a reading of community that is neither a goal nor an end, neither a presupposition nor a destination, but the condition, both singular and plural, of our complete existence.
